The undermentioned topic about Bonzhik Khyungnak was written by Jean Luc Achard

Mutsug MarroKY

Bonzhik Khyungnak (bon zhig khyung nag), also known as Shengom Zhikpo (gshen sgom zhig po), was born in Nyangto (nyang stod) district, the son of Shen Yungdrung Khorlo (gshen g.yung drung 'khor lo) and Dreza Sogema (bre za bsod dge ma). He was recognized as a reincarnation of lama Loro Zhikpo (lo ro zhig po), also known as Loro Repa (lo ro ras pa) who was an acquaintance of his father. The identification marks him as perhaps the first tulku (sprul sku) in any Tibetan religious tradition, born as he was some seven years before the First Karmapa, Dusum Khyenpa (dus gsum mkhyen pa, 1110-1193). At the time of his birth, the infant was blessed by Megom Zhikpo (mes sgom zhig po) who gave him the name Bonzhik Khyungnak, “The Bonpo Hermit, the Black Garuda.”

The young boy seems to have been endowed with incredible faculties and abilities as the tradition reports that he was able to read at the age of three without studying it previously. It is said that he also had numerous visions of Bon protectors such as Yeshe Welmo (ye shes dbal mo), the main Guardian of the Bon Dzogchen teachings, Trowo Wangchen (khro bo dbang chen) and Tsochok Khangying (gtso mchog mkha' 'gying). He studied extensively under the guidance of Megom Zhikpo before studying with Zhugom Trulzhik (zhu sgom 'khrul zhig). It is Zhugom who first introduced him to his own natural state and who gave him instructions on Dzogchen practice. Zhugom transmitted him a cycle entitled The Embodiment of All Jewels (rin chen kun 'dus) which appears to be no longer extant.

The third master that Bonzhik met was Kunga Zhikpo (kun dga' zhig po) whom he encountered in 1123 in Nyangro (nyang ro) district. Kunga Zhikpo gave him instructions on the practice of Clear-Light ('od gsal) and taught him the main principles of the practice of Togel (thod rgal). Thereafter, Bonzhik did a solitary retreat and reached some signs of success in these practices. In particular, he gained mastery over his mind and inner winds (rlung), deepening his experience of Clear-Light.

Four years later, Bonzhik pursued his practice by doing a strict retreat on the two phases (bskyed rim and rdzogs rim) of higher tantras. It is said that during this special retreat he received initiations and instructions on the yoga of channels, winds and essences (rtsa rlung thig le) and bardo states from a black woman who appeared on the roof of his meditation house. After this vision, his experiences improved and deepened to such an extent that he got rid of all defect in his meditation.

Having concluded his retreat, Bonzhik went to see the hermit Ramar Ritropa (ra dmar ri khrod pa) from whom he received further teachings. Later, he came back to his master Megom Zhikpo who gave him initiation in the maṇḍala of the 64 Wrathful Kings (khro rgyal), and after that Bonzhik took up monk's vows. That same year, Megom passed away at the age of seventy-five. At that time, Bonzhik received the ultimate blessings of his master and remained absorbed in the experience of Clear-Light ('od gsal) for an entire month. His practice greatly intensified and he reached a total mastery over his own primordial awareness (rig pa), as well as various spiritual signs of realization.

After some time, Bonzhik went to U-Tsang where he intended to spread Bon teachings and guide others on the path to liberation. Several auspicious signs are said to have occurred as he was travelling and he started to gather around him some followers from Kyisho (skyi shod). He intensified his practice and gained deeper experience in the principles of the natural state. It is at that time that he met a woman called Jonyonma (“the crazy one”) Dokselma (jo smyon ma mDog gsal ba) who became his consort shortly thereafter.

Bonzhik started to preach intensively and to give numerous teachings. When he was in the region of Taklung (stag lung) monastery, it is said that his teachings aroused the jealousy of some Buddhist monks who tried to poison him; some even tried to murder him directly by stabbing. However, the later tradition states that Bonzhik remained temporarily unaffected and simply generated the wrathful pride of his protective deities, engaging in a spiritual dance which aroused faith in the people assembled for the occasion. It is also said that the poison given by the Buddhist monks started to affect him but a female deity appeared to him spontaneously and a gave him a special treatment to cure him totally. Thereafter, in order to avoid such situations again, he decided to dress in white robes and to wear a bow and arrows on his back.

After his stay in Taklung, Bonzhik decided to go back to Nyangto where, at Taktsel Dongon (stag mtshal rdo sngon), he met the man who would become his root teacher, Zhikpo Kunga (zhig po kun dga'). At their meeting Bonzhik made offerings to Zhikpo Kunga, prostrated and requested instructions. The­reafter he proceeded towards Bodong Bonne (bo dong bon gnas) where he followed the teachings on logic of Tulku Shenwa (sprul sku gshen ba). Following this, Shengyi Dransong Zhonla (gshen gyi drang srong zhon bla) reques­ted him to teach Bon in U again and Bonzhik proceeded to­wards the highlands of Nyima Jang (jyi ma byang). While he was residing in the Tsingding (tsing lding) temple, it is said that new wonders happened, arising as incredible visio­nary manifestations. At dawn, the experience of Clear-Light ('od gsal) pervaded his mind and he saw the whole world and exis­tence without any obstructions.

Later on, as Bonzhik was practicing in Sakar (sa dkar) monastery, it is reported that he had a vision of a black woman who handed him a skull filled with a strange boiling beverage. He then had a vision of the main Dzogchen protector, Yeshe Welmo, who transmitted him numerous instructions as well as prophecies for the future. Bonzhik's practice then reached a peak during which he gained power over his own primordial awareness without ever regressing from this realization. The tradition states that he had visions of all the Dzogchen lineage holders, starting with Tseme Oden down to masters contemporaneous with him. During one of these visions, the goddess Sipai Gyelmo appeared to him and urged him not to spread the teachings he had received in visionary oral transmissions – the Nyengyu Rigpa Chertong (snyan rgyud rig pa gcer mthong) – and not to write them down. Later, Yeshe Welmo is said to have appeared to him and to have authorized him to transmit these teachings to a single suitable disciple after compiling them into written form for the benefit of future generations. A few years later, in 1183, he passed away at the age of 81.

THOUGH A MAN BE LEARNEDIF HE DOES NOT APPLY HIS KNOWLEDGEHE RESEMBLES THE BLIND MANWHO WITH A LAMP IN THE HAND CANNOT SEE THE ROAD

kalden yungdrung wrote:The identification marks him as perhaps the first tulku in any Tibetan religious tradition

Yeah right, OK, sure, whatever.....

Tashi delek,

Yeh Tibetan history is indeed very strange sometimes and some persons get very sleepy by that, that was allways the case. So your reaction is quite understandable for me. But facts are facts and i never would deny that Dusum Kyenpa would not be a Tulku but here is spoken about not the first.

I came straight out of Kagyud where they told the same (the first Tulku is Dusum Kyenpa) and i did believe that allways and on top of that, Bonpos are bad boys because of Milarepas black magic which he got from Bonpos.......

But later did i understood that Tibetan history is a private case based on political power etc., well that is over since 1959. By the way Bonpos were never engaged in that political power, when i may say so.........

Better stop because i get sleepy about that all.

Mutsug MarroKY

THOUGH A MAN BE LEARNEDIF HE DOES NOT APPLY HIS KNOWLEDGEHE RESEMBLES THE BLIND MANWHO WITH A LAMP IN THE HAND CANNOT SEE THE ROAD

kalden yungdrung wrote: He was recognized as a reincarnation of lama Loro Zhikpo (lo ro zhig po), also known as Loro Repa (lo ro ras pa) who was an acquaintance of his father. The identification marks him as perhaps the first tulku (sprul sku) in any Tibetan religious tradition, born as he was some seven years before the First Karmapa, Dusum Khyenpa (dus gsum mkhyen pa, 1110-1193). At the time of his birth, the infant was blessed by Megom Zhikpo (mes sgom zhig po) who gave him the name Bonzhik Khyungnak, “The Bonpo Hermit, the Black Garuda.”

Well Marpa was recognized as an incarnation of Dombi Heruka, does that make him first Tibetan tulku? There were such recognitions even in India, although they were not voiced too often, however this does not make them a tulku system as we see it with 2nd Karmapa. Because part of the tulku system is not only recognition, there must be some formal intronisation and also taking up the role of your predecessor, whether religious or political and usually inheriting his possessions. So the author´s conclusion here is mistaken.

kalden yungdrung wrote: He was recognized as a reincarnation of lama Loro Zhikpo (lo ro zhig po), also known as Loro Repa (lo ro ras pa) who was an acquaintance of his father. The identification marks him as perhaps the first tulku (sprul sku) in any Tibetan religious tradition, born as he was some seven years before the First Karmapa, Dusum Khyenpa (dus gsum mkhyen pa, 1110-1193). At the time of his birth, the infant was blessed by Megom Zhikpo (mes sgom zhig po) who gave him the name Bonzhik Khyungnak, “The Bonpo Hermit, the Black Garuda.”

Well Marpa was recognized as an incarnation of Dombi Heruka, does that make him first Tibetan tulku? There were such recognitions even in India, although they were not voiced too often, however this does not make them a tulku system as we see it with 2nd Karmapa. Because part of the tulku system is not only recognition, there must be some formal intronisation and also taking up the role of your predecessor, whether religious or political and usually inheriting his possessions. So the author´s conclusion here is mistaken.

Tashi delek,

Thanks for your reply.

Spoken is here about Dusum Khyenpa the first Karmapa and not of Marpa.We know all that in Kagyud is defended that Dusum Kyenpa is the first Tulku in Tibet.Well that does not seems to be the case, also because your statement. Then, here we have to rewrite the Kagyud history book.

But anyway there was one person who was a Tulku before the first Karmapa and that was Bonzhik Khyungnak .......

Further is it in Bon not so needed to make use of Tulkus, this because the fraudulous Tibetan political manipulations.Therefore our head (His Holiness) is allways chosen among humans. But there were sure some Tulkus, but that we don' t see as important. Important in our Dzogchen Lineages, is the obtainment of the Rainbow Body and then after this we make use of emanations......

Mutsug MarroKY

THOUGH A MAN BE LEARNEDIF HE DOES NOT APPLY HIS KNOWLEDGEHE RESEMBLES THE BLIND MANWHO WITH A LAMP IN THE HAND CANNOT SEE THE ROAD

Blue Garuda wrote:It may be useful to contextualise that every Buddhist tradition relies upon written records composed hundreds of years after the people and events existed.

The question is not even whose memory or visions or dreams you believe to be true, but who teaches practices which work, and as a secondary supporting consideration, what evidence there is for it.

Tashi delek,

Don't forget the Oral Traditions and the Terma Traditions which do form certainly also a part of the Tibetan Traditions.At a certain time everything is written on paper, namely that which was allways teached orally. Here is memory very important like that from Ananda and others can have the same capacity to reproduce. There are some whose memory is enormous they hear only one time something and that is never forgotten.

Well in case the Bon teachings based on memory and written sources they are from all sides trustworthy and they work.This is a case of not believing, but indeed like you mentioned it does work.

Well i can assure you Bon Dzogchen does work on all sides (360 degrees round). So the cause must be the same.

Mutsug MarroKY

THOUGH A MAN BE LEARNEDIF HE DOES NOT APPLY HIS KNOWLEDGEHE RESEMBLES THE BLIND MANWHO WITH A LAMP IN THE HAND CANNOT SEE THE ROAD